6:4 They will say, 1 ‘Prepare to do battle 2 against it!
Come on! Let’s attack it at noon!’
But later they will say, 3 ‘Oh, oh! Too bad! 4
The day is almost over
and the shadows of evening are getting long.
9:1 (8:23) 5 I wish that my head were a well full of water 6
and my eyes were a fountain full of tears!
If they were, I could cry day and night
for those of my dear people 7 who have been killed.
14:17 “Tell these people this, Jeremiah: 8
‘My eyes overflow with tears
day and night without ceasing. 9
For my people, my dear children, 10 have suffered a crushing blow.
They have suffered a serious wound. 11
23:12 So the paths they follow will be dark and slippery.
They will stumble and fall headlong.
For I will bring disaster on them.
A day of reckoning is coming for them.” 13
The Lord affirms it! 14
50:31 “Listen! I am opposed to you, you proud city,” 22
says the Lord God who rules over all. 23
“Indeed, 24 your day of reckoning 25 has come,
the time when I will punish you. 26
52:12 On the tenth 28 day of the fifth month, 29 in the nineteenth year of King Nebuchadnezzar of Babylon, Nebuzaradan, the captain of the royal guard 30 who served 31 the king of Babylon, arrived in Jerusalem.
1 tn These words are not in the text but are implicit in the connection. They are supplied in the translation for clarity.
2 tn Heb “Sanctify war.” This is probably an idiom from early Israel’s holy wars in which religious rites were to precede the battle.
3 tn These words are not in the text but are supplied in the translation for clarity. Some commentaries and English versions see these not as the words of the enemy but as those of the Israelites expressing their fear that the enemy will launch a night attack against them and further destroy them. The connection with the next verse, however, fits better with them if they are the words of the enemy.
4 tn Heb “Woe to us!” For the usage of this phrase see the translator’s note on 4:13. The usage of this particle here is a little exaggerated. They have lost the most advantageous time for attack but they are scarcely in a hopeless or doomed situation. The equivalent in English slang is “Bad news!”
5 sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.
6 tn Heb “I wish that my head were water.”
7 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
8 tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
9 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.
sn Once again it is the
10 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”
sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.
11 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
sn Compare Jer 10:19 for a similar use of this metaphor.
12 tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.
sn The name Pashhur is essentially a curse pronounced by Jeremiah invoking the
13 tn For the last two lines see 11:23 and the notes there.
14 tn Heb “Oracle of the
15 tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.
16 tn Heb “Thus says the
17 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
18 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
19 tn Heb “Thus says the
20 sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).
21 sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.
22 tn Heb “Behold, I am against you, proud one.” The word “city” is not in the text but it is generally agreed that the word is being used as a personification of the city which had “proudly defied” the
23 tn Heb “oracle of the Lord Yahweh of armies.” For the rendering of this title and an explanation of its significance see the study note on 2:19.
24 tn The particle כִּי (ki) is probably asseverative here (so J. A. Thompson, Jeremiah [NICOT], 739, n. 13, and cf. BDB 472 s.v. כִּי 1.e for other examples). This has been a common use of this particle in the book of Jeremiah.
25 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
26 sn Compare v. 27.
27 tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.
28 tn The parallel account in 2 Kgs 25:8 has “seventh.”
29 sn The tenth day of the month would have been August 17, 586
30 tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.
31 tn Heb “stood before.”